The last act of Jeremiah’s eventful career takes place in the wake of Babylonian destruction, as he is part of a contingent left behind in the land of Judah after the invasion. Jer 40–44 is not among ...
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The last act of Jeremiah’s eventful career takes place in the wake of Babylonian destruction, as he is part of a contingent left behind in the land of Judah after the invasion. Jer 40–44 is not among the most popular sections of the Hebrew Bible, but a remarkable story is contained in these chapters. Despite the trauma of Jerusalem’s collapse, the community who remain have every reason for cautious optimism about their future: they are provided with reasonable leadership, the Babylonians seem unexpectedly benevolent, and the prophet Jeremiah resides in their midst. But any sanguinity disintegrates in the midst of factionalism, unsubstantiated rumors of covert foreign involvement, and then, more darkly, murder, carnage, and a hostage crisis that results in an armed clash among the remnant. So, in these chapters there is an internal war after the external invasion, prompting the reader to ask how matters go so terribly awry. In this book the narrative of Jer 40–44 is subject to a literary reading that analyzes a powerfully composed story that features a host of stylistic devices and deftly sketched characters.Less

After the Invasion : A Reading of Jeremiah 40-44

Keith Bodner

Published in print: 2015-08-01

The last act of Jeremiah’s eventful career takes place in the wake of Babylonian destruction, as he is part of a contingent left behind in the land of Judah after the invasion. Jer 40–44 is not among the most popular sections of the Hebrew Bible, but a remarkable story is contained in these chapters. Despite the trauma of Jerusalem’s collapse, the community who remain have every reason for cautious optimism about their future: they are provided with reasonable leadership, the Babylonians seem unexpectedly benevolent, and the prophet Jeremiah resides in their midst. But any sanguinity disintegrates in the midst of factionalism, unsubstantiated rumors of covert foreign involvement, and then, more darkly, murder, carnage, and a hostage crisis that results in an armed clash among the remnant. So, in these chapters there is an internal war after the external invasion, prompting the reader to ask how matters go so terribly awry. In this book the narrative of Jer 40–44 is subject to a literary reading that analyzes a powerfully composed story that features a host of stylistic devices and deftly sketched characters.

Nils Ole Oermann vividly describes the many-sided life of Albert Schweitzer (1975–1965), who achieved world renown through his selfless work as a doctor in the African jungle and as a pioneer of an ...
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Nils Ole Oermann vividly describes the many-sided life of Albert Schweitzer (1975–1965), who achieved world renown through his selfless work as a doctor in the African jungle and as a pioneer of an ethical principle, Reverence for Life, that crosses all cultures and religions. This biography provides a fresh look at one the greatest icons of the twentieth century, from theologian and philosopher to musician and physician, husband, writer, and political activist. Though a mediocre student, he wrote a major theological work, The Quest of the Historical Jesus, and a path-breaking study of Johannes Sebastian Bach. But it was his ethical worldview of Reverence for Life, explored in three volumes on the philosophy of civilization, that was to be his most important intellectual achievement. His life’s work, an embodiment of the principle of Reverence for Life, was the hospital that, together with his wife, Helene, he built up in Lambarene, Gabon. Though he was revered in many quarters, he was also criticized for his paternalistic treatment of the indigenous people of Africa. Following the award of the Nobel Prize for Peace in 1953, Schweitzer became a key voice in the nuclear debate, speaking out against the dangers of nuclear weapons. What Schweitzer tried to do was to live by the universal principle of Reverence for Life. And this was for him more important even than his hospital.Less

Albert Schweitzer : A Biography

Nils Ole Oermann

Published in print: 2016-11-24

Nils Ole Oermann vividly describes the many-sided life of Albert Schweitzer (1975–1965), who achieved world renown through his selfless work as a doctor in the African jungle and as a pioneer of an ethical principle, Reverence for Life, that crosses all cultures and religions. This biography provides a fresh look at one the greatest icons of the twentieth century, from theologian and philosopher to musician and physician, husband, writer, and political activist. Though a mediocre student, he wrote a major theological work, The Quest of the Historical Jesus, and a path-breaking study of Johannes Sebastian Bach. But it was his ethical worldview of Reverence for Life, explored in three volumes on the philosophy of civilization, that was to be his most important intellectual achievement. His life’s work, an embodiment of the principle of Reverence for Life, was the hospital that, together with his wife, Helene, he built up in Lambarene, Gabon. Though he was revered in many quarters, he was also criticized for his paternalistic treatment of the indigenous people of Africa. Following the award of the Nobel Prize for Peace in 1953, Schweitzer became a key voice in the nuclear debate, speaking out against the dangers of nuclear weapons. What Schweitzer tried to do was to live by the universal principle of Reverence for Life. And this was for him more important even than his hospital.

For the past two decades, the nature of ancient Israel’s origins has been debated heatedly. Much of this debate has concentrated on part of the book of Exodus and the book of Joshua. Little ...
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For the past two decades, the nature of ancient Israel’s origins has been debated heatedly. Much of this debate has concentrated on part of the book of Exodus and the book of Joshua. Little attention, however, has been given to the wilderness tradition, for example, the episodes set in Sinai (Exodus 16 through Numbers 20). The current study investigates the importance of the wilderness tradition to ancient Israel’s religious and social formation. The location of Mt. Sinai, Israel’s law or covenant, and the possible Egyptian origins of Israel’s desert sanctuary, the tabernacle, are explored in the light of Egyptian archaeological materials. The book further argues that the Torah’s narratives preserve accurate memories of the wilderness period as evidenced by the accuracy of geographical place names in Egypt and Sinai, and by the use of many personal names and technical terms that are of Egyptian etymology. These factors lend credibility to the authenticity sojourn in Egypt and the exodus traditions, rather than viewing them as purely ideological or literary fictions dating to 1,000 years after the events.Less

Ancient Israel in Sinai : The Evidence for the Authenticity of the Wilderness Traditions

James K. Hoffmeier

Published in print: 2005-05-29

For the past two decades, the nature of ancient Israel’s origins has been debated heatedly. Much of this debate has concentrated on part of the book of Exodus and the book of Joshua. Little attention, however, has been given to the wilderness tradition, for example, the episodes set in Sinai (Exodus 16 through Numbers 20). The current study investigates the importance of the wilderness tradition to ancient Israel’s religious and social formation. The location of Mt. Sinai, Israel’s law or covenant, and the possible Egyptian origins of Israel’s desert sanctuary, the tabernacle, are explored in the light of Egyptian archaeological materials. The book further argues that the Torah’s narratives preserve accurate memories of the wilderness period as evidenced by the accuracy of geographical place names in Egypt and Sinai, and by the use of many personal names and technical terms that are of Egyptian etymology. These factors lend credibility to the authenticity sojourn in Egypt and the exodus traditions, rather than viewing them as purely ideological or literary fictions dating to 1,000 years after the events.

The Ten Commandments (Exodus 20) accept slavery, and Deuteronomy 22 requires a single female who has been raped to marry her rapist. Biblical laws, including these two examples, continue to influence ...
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The Ten Commandments (Exodus 20) accept slavery, and Deuteronomy 22 requires a single female who has been raped to marry her rapist. Biblical laws, including these two examples, continue to influence Christian (especially Protestant) attitudes toward women, homosexuals, the poor, as well as those who are from different faiths or racial/ethnic origins. This book argues that such ancient laws and the corresponding contemporary attitudes ignore the harm caused to such groups and fail to consider that these groups may have different, yet valid, perspectives on the meaning of these texts. Specifically, this book argues that the Christian tradition has become inseparable from a privileged male perspective not reflecting the full range of persons found in its faith communities. Furthermore, it is this male norm that has historically established the accepted singular and determinative meaning of any given biblical text. Contemporary controversies about biblical interpretation, then, result from those other groups acknowledging that their realities differ from the putative norm and offering their own interpretations of problematic biblical texts. The book finds that inclusive biblical interpretation and its consideration of these normally excluded perspectives are consistent with the Christian tradition. This work advances support for inclusive interpretation from the Bible (both Old and New Testaments)—from the Protestant tradition itself, based on the writings of Martin Luther, John Calvin, and John Wesley—and from parallels with the interpretation and amendment of the U.S. Constitution.Less

Cheryl Anderson

Published in print: 2009-10-01

The Ten Commandments (Exodus 20) accept slavery, and Deuteronomy 22 requires a single female who has been raped to marry her rapist. Biblical laws, including these two examples, continue to influence Christian (especially Protestant) attitudes toward women, homosexuals, the poor, as well as those who are from different faiths or racial/ethnic origins. This book argues that such ancient laws and the corresponding contemporary attitudes ignore the harm caused to such groups and fail to consider that these groups may have different, yet valid, perspectives on the meaning of these texts. Specifically, this book argues that the Christian tradition has become inseparable from a privileged male perspective not reflecting the full range of persons found in its faith communities. Furthermore, it is this male norm that has historically established the accepted singular and determinative meaning of any given biblical text. Contemporary controversies about biblical interpretation, then, result from those other groups acknowledging that their realities differ from the putative norm and offering their own interpretations of problematic biblical texts. The book finds that inclusive biblical interpretation and its consideration of these normally excluded perspectives are consistent with the Christian tradition. This work advances support for inclusive interpretation from the Bible (both Old and New Testaments)—from the Protestant tradition itself, based on the writings of Martin Luther, John Calvin, and John Wesley—and from parallels with the interpretation and amendment of the U.S. Constitution.

This book is a comprehensive treatment of the ancient prophetic phenomenon as it comes to us through biblical, Near Eastern, and Greek sources. Once a distinctly biblical concept, prophecy is today ...
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This book is a comprehensive treatment of the ancient prophetic phenomenon as it comes to us through biblical, Near Eastern, and Greek sources. Once a distinctly biblical concept, prophecy is today acknowledged as yet another form of divination and a phenomenon that can be found all over the ancient Eastern Mediterranean. Even Greek oracle, traditionally discussed separately from biblical and Mesopotamian prophecy, is essentially part of the same picture. The book gives an up-to-date presentation of textual sources, whether cuneiform tablets from Mesopotamia, the Hebrew Bible, Greek inscriptions, or ancient historians, the number of which has increased substantially in recent times. In addition, the book includes comparative essays on topics such as prophetic ecstasy; temples as venues of prophetic performances; prophets and political rulers; and the prophets’ gender which can be either male, female, or non-gendered. The book argues for a common category of ancient Eastern Mediterranean prophecy, even though the fragmentary and secondary nature of the sources allows only a restricted view to it. The ways prophetic divination manifests itself in ancient sources depend not only on the socio-religious position of the prophets but also on the genre and purpose of the sources. The book shows that, even though the view of the ancient prophetic landscape is restricted by the fragmentary and secondary nature of the sources, it is possible to reconstruct essential features of prophetic divination.Less

Ancient Prophecy : Near Eastern, Biblical, and Greek Perspectives

Martti Nissinen

Published in print: 2017-12-07

This book is a comprehensive treatment of the ancient prophetic phenomenon as it comes to us through biblical, Near Eastern, and Greek sources. Once a distinctly biblical concept, prophecy is today acknowledged as yet another form of divination and a phenomenon that can be found all over the ancient Eastern Mediterranean. Even Greek oracle, traditionally discussed separately from biblical and Mesopotamian prophecy, is essentially part of the same picture. The book gives an up-to-date presentation of textual sources, whether cuneiform tablets from Mesopotamia, the Hebrew Bible, Greek inscriptions, or ancient historians, the number of which has increased substantially in recent times. In addition, the book includes comparative essays on topics such as prophetic ecstasy; temples as venues of prophetic performances; prophets and political rulers; and the prophets’ gender which can be either male, female, or non-gendered. The book argues for a common category of ancient Eastern Mediterranean prophecy, even though the fragmentary and secondary nature of the sources allows only a restricted view to it. The ways prophetic divination manifests itself in ancient sources depend not only on the socio-religious position of the prophets but also on the genre and purpose of the sources. The book shows that, even though the view of the ancient prophetic landscape is restricted by the fragmentary and secondary nature of the sources, it is possible to reconstruct essential features of prophetic divination.

An English translation of the oldest and most important early Christian non‐canonical writings. It is based on the earlier collection edited in 1924 by Montague Rhodes James. The book is divided into ...
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An English translation of the oldest and most important early Christian non‐canonical writings. It is based on the earlier collection edited in 1924 by Montague Rhodes James. The book is divided into the conventional categories of gospels, acts, epistles, and revelatory texts. A long subsection deals with stories of Jesus’ infancy and childhood. Another section deals with fragmentary gospel texts on papyrus. The bulk of the book is given over to second‐century legends of individual apostles. Another section covers apocryphal acpocalypses. An appendix gives a selection of stories about the Virgin Mary's assumption and dormition. Each translated text is prefaced with an introduction and select bibliography. Full indexes of citations and themes are provided.Less

The Apocryphal New Testament : A Collection of Apocryphal Christian Literature in an English Translation

Published in print: 1993-09-16

An English translation of the oldest and most important early Christian non‐canonical writings. It is based on the earlier collection edited in 1924 by Montague Rhodes James. The book is divided into the conventional categories of gospels, acts, epistles, and revelatory texts. A long subsection deals with stories of Jesus’ infancy and childhood. Another section deals with fragmentary gospel texts on papyrus. The bulk of the book is given over to second‐century legends of individual apostles. Another section covers apocryphal acpocalypses. An appendix gives a selection of stories about the Virgin Mary's assumption and dormition. Each translated text is prefaced with an introduction and select bibliography. Full indexes of citations and themes are provided.

Aquinas and Calvin on Romans is a comparative study of John Calvin’s and Thomas Aquinas’s commentaries on the first eight chapters of Paul’s letter to the Romans. Focusing on the role of human ...
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Aquinas and Calvin on Romans is a comparative study of John Calvin’s and Thomas Aquinas’s commentaries on the first eight chapters of Paul’s letter to the Romans. Focusing on the role of human participation in God’s work of salvation, the book argues that Calvin’s critiques of the “schoolmen” arising from his reading of Romans fail to find a target in Aquinas’s theology while Calvin’s principal positive affirmations are embraced by Aquinas as well. Aquinas upholds many fundamental insights that Calvin would later also obtain in his reading of Romans, such as justification sola fide non merito (by faith alone and not by merit), the centrality of Christ for salvation, the ongoing imperfection of the sanctified life, the work of the Spirit guiding the believer along the path of sanctification, and the assurance of salvation that one obtains through the indwelling of the Spirit, to name only a few. Even more, numerous identical interpretations arising in their commentaries make it necessary to consider Calvin’s reading of Romans as appropriating a tradition of interpretation that includes Aquinas. At the same time, the nonparticipatory dimensions of Calvin’s reading of Romans become clear when set beside Aquinas’s reading, and these nonparticipatory dimensions create difficulties for Calvin’s interpretation, especially on Romans 8, that are not present in Aquinas’s account. The book therefore suggests how Calvin’s reading of Romans, especially as it pertains to justification and merit, should be augmented by the participatory framework reflected in Aquinas’s interpretation. The book concludes by revisiting Calvin’s criticisms of the Council of Trent in light of these suggestions.Less

Charles Raith II

Published in print: 2014-05-08

Aquinas and Calvin on Romans is a comparative study of John Calvin’s and Thomas Aquinas’s commentaries on the first eight chapters of Paul’s letter to the Romans. Focusing on the role of human participation in God’s work of salvation, the book argues that Calvin’s critiques of the “schoolmen” arising from his reading of Romans fail to find a target in Aquinas’s theology while Calvin’s principal positive affirmations are embraced by Aquinas as well. Aquinas upholds many fundamental insights that Calvin would later also obtain in his reading of Romans, such as justification sola fide non merito (by faith alone and not by merit), the centrality of Christ for salvation, the ongoing imperfection of the sanctified life, the work of the Spirit guiding the believer along the path of sanctification, and the assurance of salvation that one obtains through the indwelling of the Spirit, to name only a few. Even more, numerous identical interpretations arising in their commentaries make it necessary to consider Calvin’s reading of Romans as appropriating a tradition of interpretation that includes Aquinas. At the same time, the nonparticipatory dimensions of Calvin’s reading of Romans become clear when set beside Aquinas’s reading, and these nonparticipatory dimensions create difficulties for Calvin’s interpretation, especially on Romans 8, that are not present in Aquinas’s account. The book therefore suggests how Calvin’s reading of Romans, especially as it pertains to justification and merit, should be augmented by the participatory framework reflected in Aquinas’s interpretation. The book concludes by revisiting Calvin’s criticisms of the Council of Trent in light of these suggestions.

Unstable Masculinity in the Hebrew Prophets offers an innovative approach to gender and embodiment in the Hebrew Bible. The book argues that prophecy destabilizes the category of masculinity and ...
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Unstable Masculinity in the Hebrew Prophets offers an innovative approach to gender and embodiment in the Hebrew Bible. The book argues that prophecy destabilizes the category of masculinity and alters the ways in which the Hebrew prophets overwhelmingly men experience their bodies. Furthermore the body of the prophet becomes a queer body. The book explores prophetic masculinity through critical readings of a number of prophetic bodies including Isaiah Moses Hosea Jeremiah and Ezekiel. In addition to close readings of the biblical texts this account engages with modern intertexts drawn from philosophy psychoanalysis and horror films: Isaiah meets the poetry of Anne Carson; Hosea is seen through the lens of possession films and feminist film theory; Jeremiah intersects with psychoanalytic discourses of hysteria; and Ezekiel encounters Daniel Paul Schreber's Memoirs of My Nervous Illness. The book also offers a careful analysis of the body of Moses. This method of reading highlights unexpected features of the biblical texts and illuminate the peculiar intersections of masculinity prophecyand the body in and beyond the Hebrew Bible. Attending to prophecy and to prophetic masculinity is an important task for queer reading. Biblical prophecy engenders new forms of masculinity and embodiment; Unstable Masculinity in the Hebrew Prophets offers a valuable map of this still-uncharted terrain.Less

Are We Not Men? : Unstable Masculinity in the Hebrew Prophets

Rhiannon Graybill

Published in print: 2017-01-26

Unstable Masculinity in the Hebrew Prophets offers an innovative approach to gender and embodiment in the Hebrew Bible. The book argues that prophecy destabilizes the category of masculinity and alters the ways in which the Hebrew prophets overwhelmingly men experience their bodies. Furthermore the body of the prophet becomes a queer body. The book explores prophetic masculinity through critical readings of a number of prophetic bodies including Isaiah Moses Hosea Jeremiah and Ezekiel. In addition to close readings of the biblical texts this account engages with modern intertexts drawn from philosophy psychoanalysis and horror films: Isaiah meets the poetry of Anne Carson; Hosea is seen through the lens of possession films and feminist film theory; Jeremiah intersects with psychoanalytic discourses of hysteria; and Ezekiel encounters Daniel Paul Schreber's Memoirs of My Nervous Illness. The book also offers a careful analysis of the body of Moses. This method of reading highlights unexpected features of the biblical texts and illuminate the peculiar intersections of masculinity prophecyand the body in and beyond the Hebrew Bible. Attending to prophecy and to prophetic masculinity is an important task for queer reading. Biblical prophecy engenders new forms of masculinity and embodiment; Unstable Masculinity in the Hebrew Prophets offers a valuable map of this still-uncharted terrain.

The opening section of the book of Exodus is a powerful narrative and a striking example of the artistic qualities of the Pentateuch, a facet of the text that occasionally is neglected in high-level ...
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The opening section of the book of Exodus is a powerful narrative and a striking example of the artistic qualities of the Pentateuch, a facet of the text that occasionally is neglected in high-level scholarship. But Exodus 1–2 is a finely choreographed work that compresses a vast amount of material onto a limited textual canvas, creating a story that appeals to readers of every age. Resuming where the book of Genesis leaves off—the last image of Genesis 50 is a coffin in Egypt, primed for a sequel—the first two chapters of Exodus combine a fast-moving plot with some unique shades of characterization: Israel’s growth in Egypt, the rise of a malevolent new king, the birth of a hero, and early experiences of adversity for the main character in the story to come. The burden of slavery and miracle of salvation are introduced in this sector of text, and become paradigmatic examples of divine redemption that reverberate throughout the Hebrew Bible and beyond. This book is a close reading of Exodus 1–2 that analyzes the story as a reasonably self-contained unit, but suggesting that major plot movements in the book of Exodus are foreshadowed and anticipated here. Applying a number of insights from literary theory, this study offers an illustration of further integration of biblical studies with cross-disciplinary narrative interpretation.Less

An Ark on the Nile : Beginning of the Book of Exodus

Keith Bodner

Published in print: 2016-07-28

The opening section of the book of Exodus is a powerful narrative and a striking example of the artistic qualities of the Pentateuch, a facet of the text that occasionally is neglected in high-level scholarship. But Exodus 1–2 is a finely choreographed work that compresses a vast amount of material onto a limited textual canvas, creating a story that appeals to readers of every age. Resuming where the book of Genesis leaves off—the last image of Genesis 50 is a coffin in Egypt, primed for a sequel—the first two chapters of Exodus combine a fast-moving plot with some unique shades of characterization: Israel’s growth in Egypt, the rise of a malevolent new king, the birth of a hero, and early experiences of adversity for the main character in the story to come. The burden of slavery and miracle of salvation are introduced in this sector of text, and become paradigmatic examples of divine redemption that reverberate throughout the Hebrew Bible and beyond. This book is a close reading of Exodus 1–2 that analyzes the story as a reasonably self-contained unit, but suggesting that major plot movements in the book of Exodus are foreshadowed and anticipated here. Applying a number of insights from literary theory, this study offers an illustration of further integration of biblical studies with cross-disciplinary narrative interpretation.

In 1961 archaeologists discovered a family archive of legal papyri in a cave near the Dead Sea where their owner, the Jewish woman Babatha, had hidden them in 135 CE at the end of the Bar Kokhba ...
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In 1961 archaeologists discovered a family archive of legal papyri in a cave near the Dead Sea where their owner, the Jewish woman Babatha, had hidden them in 135 CE at the end of the Bar Kokhba revolt. This book analyses the oldest four of these papyri to argue that underlying them is a hitherto undetected and surprising train of events concerning how Babatha’s father, Shim‘on, purchased a date-palm orchard in Maoza on the southern shore of the Dead Sea in 99 CE that he later gave to Babatha. The central features of the story, untold for two millennia, relate to how a high Nabatean official had purchased the orchard only a month before, but suddenly rescinded the purchase, and how Shim‘on then acquired it, in enlarged form, from the vendor. Teasing out the details involves deploying the new methodology of archival ethnography, combined with a fresh scrutiny of the papyri (written in Nabatean Aramaic), to investigate the Nabatean and Jewish individuals mentioned and their relationships within the social, ethnic, economic, and political realities of Nabatea at that time. Aspects of this context which are thrown into sharp relief by this book include: the prominence of wealthy Nabatean women and their husbands’ financial reliance on them; the high returns and steep losses possible in date cultivation; the sophistication of Nabatean law and lawyers; the lingering effect of the Nabateans’ nomadic past in lessening the social distance between elite and non-elite; and the good ethnic relations between Nabateans and Jews.Less

Babatha’s Orchard : The Yadin Papyri and an Ancient Jewish Family Tale Retold

Philip F. Esler

Published in print: 2017-02-23

In 1961 archaeologists discovered a family archive of legal papyri in a cave near the Dead Sea where their owner, the Jewish woman Babatha, had hidden them in 135 CE at the end of the Bar Kokhba revolt. This book analyses the oldest four of these papyri to argue that underlying them is a hitherto undetected and surprising train of events concerning how Babatha’s father, Shim‘on, purchased a date-palm orchard in Maoza on the southern shore of the Dead Sea in 99 CE that he later gave to Babatha. The central features of the story, untold for two millennia, relate to how a high Nabatean official had purchased the orchard only a month before, but suddenly rescinded the purchase, and how Shim‘on then acquired it, in enlarged form, from the vendor. Teasing out the details involves deploying the new methodology of archival ethnography, combined with a fresh scrutiny of the papyri (written in Nabatean Aramaic), to investigate the Nabatean and Jewish individuals mentioned and their relationships within the social, ethnic, economic, and political realities of Nabatea at that time. Aspects of this context which are thrown into sharp relief by this book include: the prominence of wealthy Nabatean women and their husbands’ financial reliance on them; the high returns and steep losses possible in date cultivation; the sophistication of Nabatean law and lawyers; the lingering effect of the Nabateans’ nomadic past in lessening the social distance between elite and non-elite; and the good ethnic relations between Nabateans and Jews.

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